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A History of 

Unity Baptist Church 




OTTO A. ROTHERT 




Class 
Book. 






Copyright^ . 



COPYRIGHT DEPOSIT. 



A History) of 

Unity Baptist Church 

Munlenberg County, Kentucky 



B5> 

OTTO A. ROTHERT 



JOHN P. MORTON & COMPANY 

incorporated 

Louisville, Kentucky 
1914 



it€? 






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Copyright 1914 
By OTTO A. ROTHERT 



LC Control Number 




tmp96 031708 



JUL 30 1914 

©CLA376827 



Dedicated 

To My Friend 

JAMES WALLACE OATES 

Who is a loyal member of Unity Baptist Church, as were 
his father J. Wallace Oates, his grandfather 
Bayless Earle Oates, his great grand- 
father William Oates, and his 
great great grandfather 
Jesse Oates 



' ' How good and how pleasant it is for 
brethren to dwell together in unity." 

Psalm 133, Verse 1 



A HISTORY 

OF 

UNITY BAPTIST CHURCH 



THE Unity Baptist Church building stands in 
Muhlenberg County, Kentucky, eight miles west 
of Greenville on the Greenville and Princeton 
Road and near the Greenville and Upper Madisonville 
Road. It is in the Pond River country, about two miles 
east of the picturesque and historic Harpe's Hill, in a 
section that was among the first settled in the county. 

Unity Church was established in 1812 and is the 
fourth oldest Baptist church in Muhlenberg. The oldest 
is Hazel Creek, established in 1797, of which a short 
history was written in 1898 by Professor William J. 
Johnson and Reverend Frank M. Welborn. Hazel Creek 
is the only church in the county of which a history has 
heretofore been pubished. The second oldest is Nelson 
Creek, established in 1803 ; the third is Bethel, estab- 
lished in 1811. Unity, in a way, may be regarded as the 
fifth, and not the fourth, oldest Baptist church in the 
county, for Cave Spring Church was organized in 1806, 
and having disbanded for a number of years, was re- 
organized in 1833, when a new place of worship was 
erected near Pond River, several miles west of the old 
site. 

The statement that Unity was established in 1812 
is based on an old tradition and, although not verified by 
any documentary proof, the date 1 is, in all probability, 



UNITY BAPTIST CHURCH 



correct. The records of the church from 1814 to the 
present are preserved. The first book in which the re- 
cords from 1812 to 1814 may have been kept has been 
lost. It is upon facts contained in the records in the four 
preserved books that the greater part of this history of 
Unity is based. 

The first of these four books is a roughly bound 
leather volume and includes the minutes extending from 
1814 to 1841, all of which were written with a goose quill. 
Many of the lines can not be deciphered, for the book has 
been exposed to both rain and sun. The other three 
volumes, although evidently not subjected to great ex- 
posure, show that they have often been carried to and 
from the church. Notwithstanding the general condi- 
tion of these four books, and although practically every 
entry is more or less vague, and the book containing the 
minutes of the first two years is lost, it is probable that 
few, if any, old churches in the county can offer as com- 
plete a set of documents from which to compile their 
history. 

Nearly all of the few old church records that are 
still in existence have drifted into the hands of persons 
through an ancestor or friend, who was a church official, 
and have survived by chance; and if they continue to 
survive it will probably be for the same reason. Many 
of the minutes of meetings written during the past 
quarter century, including some of those that are being 
written now, are even more vague and give less of 
the history of the church of their day and time than 
do those that were recorded in the early years; and, 
whether preserved by chance or otherwise, will, in all 
likelihood, be of very little value from the standpoint of 
local history. 

When Unity was established, Muhlenberg, as a county, 



UNITY BAPTIST CHURCH 



was only fourteen years old. Its population was, at that 
time, about 4,000 or about one-seventh of what it is 
to-day. It was still a new country. Farms were few, 
and in most cases the nearest neighbor was several miles 
away. Except for the few clearings that had been made, 
the hills and valleys were covered with one continuous 
virgin forest. Deer, bear, turkeys and other game were 
plentiful; wolves were numerous and panthers were 
likely to be encountered at any time. The public roads 
were new-cut roads and wellnigh impassable at some 
seasons of the year. Getting from one farm to another 
or going to store, mill, courthouse, or church, or going on 
a visit was almost invariably done horseback or afoot 
over a trail through the woods. With few exceptions, 
log houses were the only ones built in those days. The 
courthouse at Greenville, which was erected in 1799 and 
occupied until 1836, was a log structure. 

Among the early and prominent first-comers in this 
section was Major Jesse Oates, who settled in the county 
about 1795 and seventeen years later became one of the 
charter members of Unity. He was a Revolutionary 
soldier and lived on his large farm three miles east of 
Unity. Another charter member and Revolutionary 
soldier was Sikes Garris, the father of Mrs. Clara Garris 
Stanley who lived until 1864 and who, in 1799, when a 
child of about ten years, saw the headless body of Big 
Harpe, a noted outlaw, lying near Harpe's Hill. 
Another Revolutionary soldier and member was Bayless 
Earle, who long lived near what is now Earlington. 
Pioneers Barnett Eades, Jesse Murphy, and Peter Goad, 
whose farms were about seven miles from Unity, were 
among the prominent first-comers connected with the 
church. These pioneers came to Muhlenberg County 



UNITY BAPTIST CHURCH 



from North Carolina, as did most of the other first- 
comers who settled in this vicinity. 

One of the influential pioneers living near the church, 
but not a member of it, was John S. Eaves, who often 
lent a helping hand to Unity, as did his grandson, George 
W. Eaves, Jr., many years later. It was in the John S. 
Eaves residence — a spacious, old-time log house which 
stood on the little ridge about a mile west of the church 
and in one of the most beautiful valleys in the county — 
that a post-office by the name of Unity was maintained 
from 1844 to 1852, when it was moved to Clark's Ferry, 
where, under the name of Pond River Mills, it was con- 
tinued until 1863. 

The pioneers referred to, and a number of others 
equally prominent, whose farms were near the church 
when it was first organized, helped to open up that sec- 
tion of the Pond River country of which Unity has been 
the center for more than a century. 

THE CHURCH BUILDINGS 

Unity Church is now occupying its fifth building. 
Tradition has it that about the year 1812 a log house, 
known as Unity, was built on a site one-fourth of a mile 
south of the present church and that it, like Old Liberty 
and many of the other churches built in the early days, 
served for many years as a union church house, and that 
about the year 1841 the old log house was torn down and 
a frame house built near where the old log house had 
stood. The log house, it is said, was a small one with a 
puncheon floor. It was equipped with a block pulpit and 
a number of puncheon benches. 

The second house, as already stated, was a frame 
structure, erected in 1841. It was used as a union 



UNITY BAPTIST CHURCH 



church house until about 1860, and for about fifteen 
years thereafter was occupied solely by the Baptists. 

The third was a log house built by the members of 
Unity in 1875, near "The Widow Earle Spring," which 
was about a quarter of a mile from the first building. 







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UNITY CHURCH 
Erected in 1898 on site of fourth building 



This house was used both as a church and a school until 
1883, then as a school only until 1889, when it was torn 
down and the frame building now known as Unity School 
House was erected on part of its old foundation. 

The fourth house was erected in 1883. It was a 
frame house built on the site of the present church and 
was destroyed by fire in 1897. 

The fifth house was built in 1898 and has since been 



6 UNITY BAPTIST CHURCH 

occupied by the church. In 1913 the house and grounds 
were valued at $1,200. In valuation of property, Unity 
stands eleventh among the thirty-nine churches compris- 
ing the Association; in number of members it ranks 
twentieth. Compared to congregations that are about 
its size, Unity's building is better than most of the others. 

THE CEMETERY 

Unity cemetery dates back to 1888. Previous to that 
time the members of the church were buried in their 
own family graveyards or in one belonging to a friend 
or neighbor. Up to about 1870 public cemeteries were 
rare in Muhlenberg and frequently inaccessible. 

Mrs. Mary H. Coleman, wife of Beverly F. Coleman, 
shortly before her death, which occurred September 14, 
1888, requested that she be buried near Unity Church. 
Her request was fulfilled, and soon after her burial, a 
plot of ground, which included Mrs. Coleman's grave, 
was given to the church by Mrs. Amanda C. Earle, wife 
of Richard B. Earle, and what is now Unity cemetery 
was started. There are at present ninety-eight graves in 
this well-kept country graveyard. 

Among the marked graves are those of "J. Wallace 
Oates, Born October 23, 1851, Died July 17, 1901." 
"Sarah J., wife of J. Wallace Oates, Born March 14, 
1855, Died September 18, 1904," "Amanda C. Earle, 
Born March 1, 1821, Died November 15, 1897," Samuel 
B. Oates and wife, Martin Mercer and wife, William M. 
Tyson and wife, George W. Oates and William D. Oates. 

In the spring of 1912 William A. Armstrong, a suc- 
cessful surveyor and farmer, who is now in his eightieth 
year, and who for more than a half century has been a 
student of mathematics and the classics, had a double 



UNITY BAPTIST CHURCH 



grave made in Unity cemetery for himself and his wife, 
A. Princess Armstrong. It is six feet deep, lined with 
concrete and has a concrete wall between the two sepul- 
chers, both of which are covered with a heavy slab that 




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The Armstrong Grave in Unity Cemetery 



rests on the walls which extend a few inches above the 
ground. While this grave was being built he ordered two 
cedar caskets and a steel vault or box for each. These he 
stored in Greenville and arranged to have them used for 
their intended purpose. Mrs. Armstrong died in October, 
1912. After the steel vault containing her remains had 
been lowered into the grave, her sepulcher was filled with 
sand brought there for that purpose and the concrete 
slab was replaced on the grave. At the head of this 



UNITY BAPTIST CHURCH 



double grave is a granite monument. On the one side, 
near the base, appears the name "Armstrong," above 

which is carved "W. A. Armstrong, July 5, 1834 

A. P. Armstrong, June 8, 1841— October 23, 1912." On 
the other side is the inscription, "Retired, confiding in 
Ood." 

OBITUARIES 

In five instances resolutions on the death of a member 
are recorded in Unity 's books ; all of them were drawn 
in comparatively recent times. Many of its members 
were worthy of such a distinction and doubtless would 
have been thus honored had it been the custom of the 
church to take such action. 

The first obituary appears in the minutes of March, 
1888, and was entered in honor of Wyatt Oates, who was 
born July 13, 1819, and died January 28, 1888. He was 
a member of Unity for forty-six years and had, at 
various times, served the church as clerk and did much 
toward promoting the welfare of the congregation. He 
was buried at Yeargin's Chapel. The second was re- 
corded one year later and is in memory of Mrs. Mary 
Oates, wife of Wyatt Oates. She was born March 18, 
1823, and died November 21, 1888. She was for many 
years one of the most active workers for the church. She 
was known to every person in the community as "Aunt 
Polly." The resolutions refer to her as "a faithful 
Christian and a friend to all." She was buried at 
Yeargin's Chapel by the side of her husband, who died 
before Unity cemetery had been started. 

From the three other resolutions these statements are 
quoted : 

"J. Wallace Oates was born October 23, 1851, and 



UNITY BAPTIST CHURCH 



died July 17, 1901 . . . After the funeral services, 
conducted by Rev. L. J. Stirsman, his body was turned 
over to the Masonic order, of which he was a member, 
and with Masonic honors, was laid to rest in Unity 
cemetery. He served the church for about 25 years as 
clerk and was ordained deacon about 10 years before 
his death. . . . He was chairman of the building 
committee for Unity when it built the meeting house we 
now occupy and also on the one that built the church 
house in 1883. . . . The church has lost a faithful 
and important member." 

"Jennie Mercer, daughter of D. F. and Ollie Mercer, 
was born March 21, 1891, and died March 14, 1902. 
. . . She was a young and faithful member of the 
church and highly esteemed by the whole community." 

1 ' L. Bert Oates was born June 10, 1843, and departed 

this life March 15, 1902 At the age of 18, 

when the war broke out, he volunteered his services in 
defense of the Union. ... He professed faith in 
Christ in 1874 and joined the Methodist church. Later 
he began a close study of the New Testament and de- 
cided that in order to comply with the scriptures he 
should be baptized by immersion. So on the Saturday be- 
fore the second Sunday in June, 1880, he united with 
Unity Baptist Church, and on the following day sub 
mitted to the ordinance of baptism. ... He stood 
faithful to the church and to his post of duty the re- 
mainder of his life. He was ordained a deacon . . . 
and was on the committee that erected the church house 
in 1883, and the one now occupied by Unity. He was 
elected church clerk about one year before he died. 
. . . In his death his family, the church and the 
community suffer a great loss. ... He was laid to 
rest in Unity cemetery." 



10 UNITY BAPTIST CHURCH 

PASTORS 

An attempt is here made to give the names of all the 
pastors of the church, the preachers ordained at Unity, 
and the church clerks. The names and dates are com- 
piled from various entries that touch on these subjects. 
However, since a number of the pages of the record 
books are badly faded and some of the entries are very 
vague, it is possible that a few names are missing and 
that all the dates are not absolutely correct. 

Most of Unity's preachers lived in Muhlenberg, 
Hopkins, and Christian counties. Some of them were 
farmers or school-teachers ; comparatively few devoted 
all their time to religious work. The first pastor of 
whom we have any record was Reverend Leroy Jackson, 
who was chosen in November, 1814, and served until 
1820. Reverend John Bourland served from 1820 to 
1844, but in the meantime many of the services were con- 
ducted by Reverends Lewis Goad, Benjamin Rhoads, 
Peter Goad, Esias Earle, Richard Jones, Thomas Terry, 
William Eades and Kinchen G. Hay. In March, 1844, 
the Reverend Mr. Hay was elected pastor and served 
about one year, when he was succeeded by Reverend 
Joseph Board. Reverend Pryor S. Loving served from 
June, 1846, until July, 1852, during which time Rev- 
erends James Bennett and William Bennett conducted 
a number of the meetings. He was followed by Rev- 
erend William W. Whayne, who served until June, 1854. 

Reverend James Bennett served from June, 1854, to 
November, 1874, during which period Reverends William 
H. Woodburn, William Bennett and Thomas Rust fre- 
quently conducted services. Reverend Thomas W. 
Pritchett served from November, 1874, to November, 
1876, when he was succeeded by Reverend Charles 



UNITY BAPTIST CHURCH 11 

Carnes, who, with Reverends J. W. Eades and T. W. 
Isbell, conducted the services until March, 1878, when 
Reverend William McLean was chosen pastor. The 
Reverend Mr. McLean served until January, 1882, and 
was followed by Reverend W. W. Williams, who re- 
mained about one year, during which time Reverend I. 
N. Strather preached a few sermons. On May 5, 1883, 
Reverend Leander J. Stirsman was elected and served 
until February, 1892. Reverend W. H. Woodson con- 
ducted a few meetings during this period. In 1892 and 
1893 the services were conducted by Reverends C. E. 
Peraman, Benjamin F. Hyde, E. J. Ragon and Richard 
Carroll Allen. Reverend William P. Henry served from 
July, 1894, to December, 1898, when Reverend Leander 
J. Stirsman began his second term which continued 
until June, 1902, when Mr. W. D. Cox was elected 
pastor. 

In January, 1903, Reverend Richard Carroll Allen 
was chosen, and served one year. In January, 1904, the 
Reverend Mr. Allen was succeeded by Reverend Robert 
W. Danks, who served until December, 1905. In 
January, 1906, Reverend Leander J. Stirsman, who, 
since 1882 had been actively identified with the church, 
and who, since that year, had, for twelve years, acted as 
its pastor, was again chosen and continued as its pastor 
for three years more or until December, 1908, when he 
was succeeded by Reverend P. E. Herndon. Reverend 
Mr. Herndon remained until July, 1911, when he was 
followed by Reverend John R. Kennerly, the present 
pastor. 

The Reverend Mr. Kennerly was born February 27, 
1848, near Lewisburg, Logan County, where he now 
lives. He preached his first sermon in 1871 in his native 
county, was educated at Bethel College, and was ordained 



12 UNITY BAPTIST CHURCH 

by Mt. Pleasant Church, Logan County, in 1877, since 
which time he has been actively engaged in church work. 
He began his first term at Unity in July, 1911, and is 
now serving his third year. He has always come well 
prepared to conduct its regular services, which for many 
years have taken place on "the Saturday before the 
second Sunday in the month and the Sunday following. ' ' 
The great good that the Reverend Mr. Kennerly has done 
and is now doing in the congregation and the com- 
munity will ever stand as a credit to him and to Unity 
Church. 

CHURCH CLERKS 

The clerks of Unity were probably selected from 
among such members of the church as were regarded 
its best scribes. Some were good penmen and some were 
not. It is more than likely that none of them expected 
that the books in which they made their entries would 
some day be used as documents bearing on the history 
of the church. Up to 1835 no one was appointed clerk 
for a definite period, and only a few of those who served 
previous to that time signed their names to any of the 
records they had written. From 1814 to 1835 William 
Oates, it seems, wrote most of the minutes. Others who 
served one or more times during that period were : Jesse 
Murphy, Major Jesse Oates, Benjamin Clark, Duren 
Allcock, Benjamin Rhoads, John Moore, Bennett Stewart 
and Esias W. Earle. 

From October, 1835, to June, 1838, Nathan Hibbs 
signed all the minutes, except a few written by Stephen 
Harris and one dated August, 1837, which was written 
by "Isaac Bard, clerk pro tern." In 1839 Jesse Oates, 
Jr., was appointed clerk and held the office until 



UNITY BAPTIST CHURCH 13 

November, 1841, after which the following served: 
Beverly Coleman, 1811-1815; Wyatt Gates, 1815-1816; 
James Arnett, 1816-1817 ; Stephen Harris, 1817-1851 ; 
Archibald C. Coleman, 1851-1853; Beverly H. Coleman, 
1853-1861; Bennett Mercer, 1861; James Arnett, 1861- 
1868; Wyatt Oates, 1868-1886 (H. H. Whitson or J. 
Wallace Oates occasionally acted as clerk pro tern) ; 
J. Wallace Oates. 1886-1901; L. Bert Oates, 1901-1902 
(J. Frank Doss, 1889-1901, occasionally as clerk pro 
tern) ; Lucian F. Oates, 1902-1911. In January, 1911, 
J. Frank Robinson was appointed clerk. 

PREACHERS ORDAINED 

The records show that eleven ministers were ordained 
at Unity : Lewis Goad and Duren Allcock in 1816 ; 
Benjamin Clark and Benjamin Rhoads in 1817, 
Esias W. Earle in 1826, Kinchen G. Hay in 1839, 
Stephen Harris in 1818, William Bennett in 1819, James 
Bennett in 1851, E. J. Ragon in 1891, and James V. 
McLearin in 1901. 

CHURCHES ORIGINATING FROM UNITY 

Unity "extended an arm" unto three neighborhoods 
and in each formed a branch organization in order that 
members living in those localities might meet more con- 
veniently and better promote religion among themselves 
and their neighbors who considered Unity church house 
too far from their homes. These branches were, in time, 
established as independent churches : Oak Grove in 
1816, East Union in 1852, and Pleasant Hill in 1873. 
About the year 1867, when the negroes of the congrega- 
tion Avere separated from the whites, Unity's colored 
members organized the church now known as Mount 
Zion. 



14 UNITY BAPTIST CHURCH 

ASSOCIATIONS 

From "A History of Kentucky Baptists," published 
in 1885 by J. H. Spencer, I gather these facts: Unity 
became a member of Little River Association when, in 
August, 1813, that Association was formed from Red 
River Association. In 1820, when Little River As- 
sociation was divided and Highland Association was 
organized, Unity became a member of the new organiza- 
tion. In 1835, after a few years of strife, a number of 
churches, including Bethel in Muhlenberg and Little 
Bethel in Union County, withdrew from Highland As- 
sociation and, in 1836, organized Little Bethel Associa- 
tion. In September, 1837, at the first anniversary meet- 
ing of Little Bethel Association, which was held at 
Bethel in Muhlenberg, Unity was taken into the new As- 
sociation. 

Thus, during the course of its first twenty-five years, 
Unity was connected with three different associations. 
After entering Little Bethel Association in 1837 the 
church did not change associations until 1906, when the 
Muhlenberg County Baptist Association was formed and 
Unity became one of its original members. Unity's 
reasons for making these changes are given among the 
comments on the entries that bear on the subject of 
associations. 

In 1839 and in 1886 Unity entertained Little Bethel 
Association, and is now preparing to entertain the 
Muhlenberg County Baptist Association on August 26 
and 27, 1914. 

FIRST BOOK RECORDS 

The first of the four of Unity's record books now in 
existence begins about two years after the church was 



UNITY BAPTIST CHURCH 15 

organized. The minutes of the first three meeings run 
as follows : 

"Unity Church, Muhlenberg county, Kentucky, 
November 26th day, 1814. The church after a consider- 
able travel [same word as travail and formerly so used] 
for a pastorial supply made choice of Leroy Jackson to 
go in and out before them, hoping and trusting to the 
Lord that he will prove a blessing to the people. ' ' 

"The church met the fourth Saturday in December, 
1814, and after divine service the church proceeded to 
business. 1. Enquired for fellowship. 2. Opened a door 
for the reception of members." 

' ' The church met the Saturday before the 4th Lord 's 
day in January, 1815. After praise and prayer they 
proceeded to business. 1. Enquired for fellowship. 
2. Brother William Harris laid in a complaint against 
Brother Ely Smith. The church proceeded to appoint 
Brothers Jesse Murphy and Duren Allcock to cite him to 
next meeting. 3. Opened a door for the reception of 
members." 

The following is quoted from the fifth record : 
"The church met the Saturday before the fourth 
Lord's day in March, 1815. . . . The church ap- 
pointed Brethren Wm. Stanley, Lewis Goad and Wm. 
Oates to go and request of Brother Campbell to give up 
the church book and all papers that belong to the 
church. [This is the only reference made to the lost 
book.] Received a petition from Long Creek Church 
asking us to join in a union meeting, which was granted, 
and proceeded to appoint Brethren Jesse Murphy, Duren 
Allcock, Lewis Goad to attend the same and assist them 



16 UNITY BAPTIST CHURCH 

The church agreed to commune at the September term." 
[Long Creek Church here referred to is in all probability 
what is now known as Cave Spring Church, which, in 
early days, was sometimes called "Cana."] 

The eleventh record is dated September, 1815, and is 
the first that is sufficiently well preserved to justify an 
attempt at reproduction in the form of a facsimile. It 
will also serve as a fair sample of hundreds of records 
that appear in the four books. Except for some changes 
made in spelling and capitals, it is here quoted as 
written : 

"The church met at Unity the Saturday before the 
fourth Lord's [day] in September, 1815, for conference. 
After divine service proceeded to business. 

1 ' 1. Chose Brother Carpenter moderator. 

"2. Enquired for fellowship, the church found in 
order. 

"3. The church called for the references. 

"4. Took up the case of Brother Burnom. After ex- 
amination of the Brethren appointed to labor with 
Brother Burnom our once Brother Frederick Burnom is 
declared to be none of us. 

"5. Opened a door for the reception [of] members. 
Received Brother Nicholas Thomas by experience. 

' ' 6. The church proceeded to appoint Duren Allcock, 
Wm. Stanley, Peter Goad, Jesse Murphy and Stanley 
Johnson to attend the union meeting at Barren Spring. 

"7. The church proceeded to appoint Brother Clerk 
to invite Brother Hugh Smith to a seat. 

"8. The church agree to give Brother Lewis Goad a 
letter of recommendation as he is about to travel to a 
distant part, Brother Clerk to write the same. 

"9. Proceeded to appoint Brother Clerk to invite 
Sister Polly Stanley to a seat." 



UNITY BAPTIST CHURCH 17 





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Facsimile (one-fourth size of original) of Unity's Minutes 
September, 1815 



18 UNITY BAPTIST CHURCH 

Parts of Unity's records, like those of many other 
church records, are a monotonous repetition of words 
that merely give, in a stereotyped way, the order of the 
proceedings of the meetings. However, it is interesting 
to note how, in time, this monotony undergoes slight 
changes. Thus for many years the clerks patiently re- 
corded the fact that the church "opened a door for the 
reception of members" — whether or not a member was 
received — and later began these entries with "opened 
the door;" and about the year 1875 they changed the 
phrase to "gave an opportunity for membership." But, 
notwithstanding this monotony that seemingly could 
have been avoided, much interesting local history can be 
gathered from these records. 

Many entries of the following character appear in the 
records, especially in those made previous to about 1867. 
They show that members, whether of a high or low 
standing, were frequently brought before the church and 
called on to answer charges made against them ; and that 
some members came forward and made a complaint 
against themselves, and asked forgiveness from the 
church. Most of the entries are more or less vague. 
Many cases that were "taken up and laid over until 
next meeting" are never again referred to. 

1816, March. "The church took up the case of black 
Brother Ben and from the evidence he is declared no 
more of us." 

1817, February. "The church took under considera- 
tion the case of black Sister Fillis, and from the best 
evidence she is declared to be no more of us. ' ' 

1818, April. "Sister Moore laid in a complaint 
against a black Brother Pompey, a slave of her own, for 
the crime of theft. The church takes up the charge." 



UNITY BAPTIST CHURCH 19 

1818, May. "The church took up the case of Pom- 
pey, a black Brother, and from his humble acknowledge- 
ment gave satisfaction." 

1825, January. "The case of Brother Pompey was 
considered and his preaching and exhortation was con- 
sidered unprofitable. ' ' 

1825, March 26. ' ' The church agreed to send Brother 
Pompey to invite a black sister Rachael to fill her seat 
next meeting" 

1825, May. "Brother Pompey laid in a complaint 
against himself for getting drunk. The church agree to 
bear with Brother Pompey from his acknowledgement." 

1827, September. "Brother Pompey exhibited 
charges against Brother Jule, first for drinking three 
glasses of whisky three parts full, and second for giving 
him the lie several times. The church appointed a com- 
mittee to go out at once to try to settle the matter be- 
tween the two black brethren and the committee re- 
ported to the church a reconciliation between the two 
black brethren." 

1817, August. "Sister Nancy Earle and black 
Brother Plato made application for letters of dismissal, 
which was granted." 

1817, November. "Brother William Oates laid a com- 
plaint against himself and from his humble acknowl- 
edgement gave satisfaction." 

1818, January. "Brother Murphy reports that re- 
ports have gone out against him that he denies, but he 
acknowledges that he acted out of order. From the best 
information and his humble acknowledgement gave 
satisfaction." 

1820, January. Brother William Oates laid in a 
complaint against Brother S. Smith for practicing a 
fraud in an unsound horse." 



20 UNITY BAPTIST CHURCH 

1820, February. "Called for the reference in the 
case of Brother Oates and Brother Smith. The members 
appointed to labor with the brethren report that there 
was a reconciliation between the brethren." 

1824, March. "Elder Duren Allcock laid in a com- 
plaint against himself for getting out of temper and 
from his humble acknowledgement gave satisfaction." 

1824, May. "Whereas our once sister Mariah Moore 
informed us that she had joined the Presbyterian society 
and left us, as such the church declares a non-fellowship, 
and she is not of us. ' ' 

1825, December. "Brother Duren Allcock informed 
the church that he has been overtaken in a fault getting 
out of temper and speaking on slavery. But the church 
feels to bear with the brother from his humble acknowl- 
edgement. ' ' 

An entry made a few years later shows that a certain 
sister charged her husband with "drinking too much and 
swearing profanely and stinginess in debarring her from 
the use of the necessities of life for the accommodation 
of those who visit the house," and that he "gave 
satisfaction by agreeing to give up to his wife the whole 
control of the house that belongs to a woman. ' ' Another 
complaint shows one of the members "had got drunk 
and that he had refused to pay usury on a note he had 
given and agreed to pay . . . and from his ac- 
knowledgement the church feels to bear with his in- 
firmities." 

Charges, complaints, and acknowledgments like these 
and some of the others pointed out among the entries in 
the second book, were, as already stated, frequently 
made before 1867. Such matters are still brought up 
before this and other Baptist churches, but not as often 
as formerly. This change is due, not to a change in 



UNITY BAPTIST CHURCH 21 

church principles, but partly to a less rigid enforcement 
of them and partly to the fact that, previous to about 
1867, the congregation included negroes whose conduct, 
although they formed a small per cent of the member- 
ship, resulted in a large proportion of these charges that 
were brought up before the church. This change is also 
due to a great extent to the fact that, in the early days, 
the morals of some communities were not as high as 
they became later, for until after the Civil War whisky 
was cheap and abundant, and was freely indulged in. 

The first entry pertaining to feet-washing was made 
in January, 1825: "Agreed that the duty of washing 
feet be attended to after the celebration of the Lord's 
supper." The next occurs under the date of September, 
1838 : ' ' The church unanimously agree at the next com- 
munion to wash feet." 

Feet-washing prevailed to some extent among many 
of the early Baptist churches. Although Unity's last re- 
cord relative to this subject is dated June, 1839, tradi- 
tion has it that the ceremony was practiced more or less 
by its members until about 1860. The early Baptist 
associations never were unanimous on that question, and 
the practice or non-practice in no way affected the fel- 
lowship of a church. A few Baptists still adhere to feet- 
washing, but the ceremony has long ago been discon- 
tinued by practically all Missionary Baptists. 

The privilege to "exercise his gift" — that is, to preach 
by way of trial — was occasionally granted to a member of 
the church. The first two men thus privileged were 
Duren Alleock and Lewis Goad, each of whom, as re- 
corded in 1815, was permitted to "exercise his gift at 
any time and place agreeable to the impressions of his 
own feelings, Brother Benjamin Clark to write the 
license." An entry made one year later reads: 



22 UNITY BAPTIST CHURCH 

"The 28th September, 1816 . . . The church 
took under consideration the gifts of our beloved 
Brethren Lewis Goad and Duren Allcock and think it 
duty to call them to ordination and also agree to send to 
three different churches, that is to say, to Brother Shel- 
ton's church, Brother Brohse's church and Brother 
Ford's church for help, to meet the Saturday before the 
fourth Lord's day in October." They were ordained at 
the appointed time, and both were long identified with 
Unity. 

Another well-known man in Western Kentucky, 
Esias W. Earle, began his long career as a preacher at 
Unity. An entry dated July, 1826, shows that it was 
"Moved and seconded by the church that Brother Esias 
W. Earle be set forward in the ministry by ordination. 
That we petition the following churches for help and 
the following brethren to bear the petitions : Brother 
Duren Allcock to Hazel Creek, Brother John Bourland 
to Elk Creek, Brother Barfield to Rock Springs, Brother 
Thomas to Bethlehem, and Brother Moore to Flat Creek." 

One month later he was ordained. The Reverend Mr. 
Earle lived in Greenville during the greater part of the 
second quarter of last century. He later moved to Hop- 
kins County, where he served Flat Creek Church for 
many years and died in 1877. 

Unity, like many other Baptist churches in the early 
days, sent representatives to union meetings. These 
meetings were not business meetings, but were held only 
for public worship, and were conducted by a congrega- 
tion with the assistance of representatives from neigh- 
boring Baptist churches. Four of these ''big meetings" 
or "quarterly meetings" were held each year at differ- 
ent churches in the bounds of the Association. Unity 
was represented at one or two of these meetings every 



U X I TY BAPTIST CHURCH 23 

year from 1815 up to 1820 or about the time the church 
became a member of the Highland Association, when 
union meetings were displaced by gatherings which, in 
time, developed into protracted meetings. About 1837 
the first of the protracted meetings were held. They 
were conducted, not with the assistance of especially ap- 
pointed members from neighboring churches, but by the 
minister of the church, assisted by one or more other 
ministers ; and instead of being limited to three days, as 
were the union meetings, they were protracted from day 
to day for a period of a week or more. 

The first references to union meetings occur in the 
minutes of March and September, 1815, and are included 
in the quotations made from those records. Among the 
few other entries relative to such meetings are the fol- 
lowing : 

1816, March. "The church proceeded to appoint 
Brethren Lewis Goad, Duren Alleock, Benjamin Rhoads 
and Benjamin Clark to attend the union meeting at 
Ebenezer. " 

1816, June. "Proceeded to appoint Brother Benj. 
Rhoads, Stanley Johnson and John Hill to attend the 
union meeting the second Friday in July, 1816, to be 
holden at the East Fork of Pond River Meeting House." 

If a union meeting took place at Unity, the clerks 
failed to record the fact. 

Unity's objects in changing from Little River As- 
sociation to Highland Association in 1820, and then to 
Little Bethel Association in 1837 were doubtless the sub- 
ject of many debates among the members of the congrega- 
tion. However, the records of the church bearing on the 
subject of these associations are very brief and vague. 
Practically all that is recorded appears in four entries: 

1816, July. "Took up the grievance from our sister 



24 UNITY BAPTIST CHURCH 

church at Bethel by letter. This church thinks it is not 
legal [for Unity] to do anything in the business until 
it comes [from Little River Association] into us in 
[regular] order. The church proceeded to appoint our 
beloved Brethren Lewis G-oad, Duren Allcock and Ben- 
jamin Clark to attend the Association, Brother Clark to 
write the letter." 

1817, June. "Proceeded to appoint delegates to the 
Association, to-wit : Brethren Wm. Oates, Lewis Goad 
and Esias W. Earle. The church agree to leave it at the 
discretion of these delegates whether the Association 
shall be divided or not. The church agree to send one 
dollar to the fund." 

1820, September. "The church proceeded to appoint 
Brethren James Harris, Duren Allcock and Benjamin 
Clark to attend the Convention to be held at Highland 
Creek church, Union County, the Friday before the 
second Lord's day in October next." 

No further mention is made of the meeting at High- 
land Creek Church. At that Convention Highland As- 
sociation was formed out of that part of Little River 
Association which was opposed to missions and theological 
education, and Unity became a member of the new 
organization. Previous to 1820 the records do not in- 
dicate that Unity sent messengers to the Association 
every year, but after that date they were sent to every 
annual meeting. In 1837, one year after Little Bethel 
Association was formed, Unity, having decided to favor 
missions, or at least not oppose the movement, sent its 
messengers to the new Association. 

1837, August. "The reference respecting our mind 
about the Association was taken up and discussed. After 
discussion it was. Resolved that we join a United Baptist 
Association. It was determined in the affirmative by a 



UN I TY BAPTIST CHURCH 25 



large majority, some not voting. It was moved by 
Brother Goad, and seconded by Brother Bowling, that all 
members who can not join a United Baptist Association 
can have letters of dismissal to join such an Association 
as may suit their view. Resolved, that we join the Little 
Bethel Association. Resolved, that John Bowling, 
Barnett Stewart and Peter Goad be and are hereby ap- 
pointed our messengers to attend the ensuing meeting of 
the Little Bethel Association at Bethel Meeting House 
in Muhlenburg. The Reverend John Bowling was ap- 
pointed to prepare a letter to said Association. Resolved, 
that one dollar and twelve and a half cents be sent to the 
Association/ ' 

In October, 1837, or about the time Unity joined 
Little Bethel Association, the General Association of 
Baptists in Kentucky was organized in Louisville ; and 
Little Bethel Association soon after became a member, 
which was in accordance with Unity's resolution to 
"join a LTnited Baptist Association." 

It was not only the Highland Association's strong- 
opposition to missions, but also its opposition to the 
formation of a General Association of Baptists in 
Kentucky that caused the withdrawal of the churches 
that formed Little Bethel Association.* Every Baptist 
church always was, and still is, an independent and self- 
governing body, and as such it is the original and final 
source of its authority. Highland Association evidently 



*In 1822 there were twenty-five district associations in the 
State and by 1837 the number had increased to forty-three. 
The seventy-five now (1914) in Kentucky embrace all the 
Missionary Baptist churches in the State and constitute the 
General Association of Baptists in Kentucky. This General 
Association is one of the fifteen that constitute the Southern 
Baptist Convention which was organized at Augusta, Georgia, 
in 1845. None of these organizations have any ecclesiastical 
authority or jurisdiction over the churches. 



26 UNITY BAPTIST CHURCH 

feared that the uniting of the district associations into a 
general association would gradually change the original 
object of the annual meetings (which are business meet- 
ings and a brotherly mingling of fellow-Baptists) and 
that the united associations would, in time, establish some 
form of hierarchy, and thus interfere with the absolute 
independence of each association and congregation. 

Beginning about 1820, and for almost a quarter of a 
century thereafter, the leading questions discussed by 
the members of the Baptist churches in Kentucky were 
the ones pertaining to missions ; that is, whether or not 
the various congregations should contribute toward home 
and foreign missions, toward establishing good schools 
for the ministry, and toward a better financial support 
of their ministers. The anti-missionary element was 
very strong for many years, but about 1840 (shortly 
after the organization of the General Association) the 
missionary advocates had very little opposition in the 
churches. And all the Missionary Baptists have ever 
since been missionary in theory, if not always in prac- 
tice. 

This long and widely discussed question is referred 
to in only two of Unity's records. In May, 1838, "The 
church agree to travail on the missionary question until 
our next meeting." In July, 1838, the record shows that 
"The church agree to dispense with the missionary ques- 
tion this year and petition the Association to appoint 
protracted meetings and ministers to attend them when 
and where they may think proper and that the church 
be prepared to make them a reasonable compensation for 
their services." 

This, the last record on that subject, shows that the 
church then sided with the missionaries in at least the 
matter of making a "reasonable compensation" for 



UNITY BAPTIST CHURCH 27 

ministerial help. It is probable that as early as shortly 
after the organization of the General Association, Unity 
endorsed all the objects advocated by the missionaries. 

Tradition has it that revivals took place at Unity 
every year from the time the church was organized, but 
no mention is made of any protracted meeting until 
about two years after the church became a member of 
Little Bethel Association. The meeting of the Associa- 
tion at Unity in September, 1839, was evidently the 
greatest event in the history of the church up to that 
time. This meeting is forshadowed by two entries made 
a few months preceding it. 

1839, March. "Agreed that we set apart a day to be 
wholly devoted to the service of God by fasting, prayers, 
praise and thanksgivings, also that we appoint a prayer 
meeting. ' ' 

1839, June. "Received Brother Kinchen G. Hay by 
letter, also Brother James Stewart, and Henry, a man 
of color, by experience. Agreed to commune on Lord's 
day and wash feet. Motioned and seconded that Brother 
Kinchen G. Hay be called so soon as convenient into 
ordination." 

This ordination and some of the other events that 
took place at the meeting of the Association are thus 
recorded by Jesse Oates, the church clerk, son of Major 
Jesse Oates : 

"Saturday before the first Lord's day in September, 
1839. According to previous appointment last year the 
Association was held at Unity Meeting House, commenc- 
ing this day and concluding on the Monday following. 
On the Lord's day, after preaching by Elders Taylor, 
Mansfield and Rondeau, a door was opened for the re- 
ception of members, when the two following persons 
were received by experience, namely Jacinth Mercer and 



28 UNITY BAPTIST CHURCH 

Sarah Mercer. On Monday the second day of Septem- 
ber the protracted meeting began. After preaching by 
Elders Taylor, Mansfield and Garrett . . . the 
following members were received by experience : An- 
nareta Stewart, Lucy Bennett and Martha Coleman. 
On Tuesday the third of September the church met and 
a Presbytery was called for by the church in order to 
ordain Brother Kinchen G. Hay to the ministry, and the 
Brethren Eades and Harris as deacons. . . . The 
Presbytery then adjourned to the Meeting House and 
after prayer by Elder William Rondeau, Brother Bour- 
land having been chosen moderator, the Presbytery ex- 
amined Brother Hay as to his call to the ministry and as 
to his faith in the Gospel. The Presbytery having also 
examined the Brethren Eades and Harris as to their 
faith and qualifications and the Presbytery being satis- 
fied as to all of them, mutually agreed and concluded to 
attend forthwith to the ordination. The Presbytery then 
adjourned to the stand when after prayer by Elder 
Richard Jones the ordination sermon was preached by 
Elder Rondeau from Second Timothy, Fourth Chapter, 
1st and 2nd, 'I charge you before God and the Lord 
Jesus Christ, etc., Preach the word.' Prayer was then 
made by Elder Jones and a short charge by Elder Mor- 
rison to the Brother Hay, with the laying on of hands of 
all the elders forming the Presbytery and the benedic- 
tion being then pronounced by Elder Bourland the 
several brethren ; namely, Hay, Eades and Harris were 
duly ordained to their several offices above mentioned, 
after which Elder Jones addressed the congregation, 
mourners were called and prayed with, and the follow- 
ing brother was received by experience ; namely, Thomas 
Tyson. It was then agreed that the baptism of the six 
candidates which had joined during the meeting should 



UNITY BAPTIST CHURCH 



29 



be attended on the following morning at ten o'clock at 
Pond River. ' ' 

The meeting continued until September 6th, during 
which time seven more converts were baptized and re- 
ceived into the church: William Uzzel, Joseph Forester, 




Unity's Baptizing Place since 1812, and Clark's Ferry Bridge 
Erected in 1890, Pond River 

Joshua Stewart, John Stanley, Jr., Wiley Tyson, Ritta 
Bennett and Susan Stewart. 

Immersions during this meeting took place where 
the ceremony had often been performed for more than a 
quarter of a century. In fact, since its organization, 
Unity has always used the same baptizing place — a pool 
in Pond River, about a mile and a half from the church, 
a short distance above Clark's Ferry Bridge, and 
immediately below Clark's Old Mill Dam. 



30 UX I TY BAPTIST CHURCH 

The records show that nine months after this event- 
ful meeting "A protracted meeting commenced Satur- 
day before the fourth Lord's day in June, 1840, at Unity 
agreeable to an appointment of the Association." This 
meeting continued for nine days, resulting in an addi- 
tion of fourteen new members. Among those who took 
an active part in this revival was Reverend Kinchen 
G. Hay. 

Mr. Hay served as Unity's pastor for about one year, 
but in his day did much toward the upbuilding of this 
as well as other congregations in the county. He was a 
son of pioneer Kinnard Hay, who was one of Muhlen- 
berg's first school-teachers and the father of Wiley S. 
Hay, who was a State Senator in the fifties of last cen- 
tury. It is probable that the pioneer Kinnard Hay 
was among the organizers of this congregation and 
helped erect the first Unity church house. 

Only two entries touch on the subject of the first log 
house which was occupied by Unity from 1812 to 1841, 
and only two refer to the erection of the second building ■ 

1829, July. "The church agree to raise a subscrip- 
tion for to put a shingle roof on the meeting house." 

1835, October. "Brother Stewart informed the 
church that he had fourteen dollars and fifty cents sub- 
scribed by the church and friends. Brother Stewart is 
directed by the church to attend to making the doors and 
windows. ' ' 

1839, August. "Motioned and seconded that all the 
members of Unity Church meet on Saturday before the 
fourth Lord's day in August to attend to the business 
of the intended new meeting house." 

1841, February. "The church agree to call Brethren 
Blassingin, W. Martin and Jesse Oates to value and re- 
ceive the meeting house at our next meeting." 



UNITY BAPTIST CHURCH 31 

No further mention is made of the new house. It was 
probably accepted and occupied soon after. A record 
made July 17, 1841, shows that "The church agree to 
send for a new church book and has assigned one dollar 
and fifty cents for the same." The last record in the old 
book is dated a month later and ends thus : 

"This book filled up the 14th August, 1841, and will 
commence in new one at our next meeting. Jesse Oates, 
Church Clerk." 

SECOND BOOK RECORDS 

The second book that has been preserved begins with 
September, 1841, and covers a period of twenty-seven 
years. Xo reference is made to Unity's second building, 
which, as just shown, was erected in 1841. Tradition 
says that it was a frame structure and although occupied 
for more than thirty years, it was never considered a 
finished building. According to the recollections of some 
of the oldest citizens it was used as a union church house 
as late as about 1860. The records contain no statement 
showing whether any other denomination ever occupied 
a building with Unity or whether its second house was 
an unfinished one. The statements occasionly heard re- 
garding these two points are verified by an entry made 
in the diary of Isaac Bard, a Presbyterian preacher, 
who came to Muhlenberg in 1823 and died at his home 
south of Depoy in 1878, aged eighty-one. In May, 1850, 
he wrote : 

' ' As trustee I visited Unity Church, opened the meet- 
ing with singing, delivered a short lecture on 2 Sam. 
7, 1-2 .. . Unity Church is a frame house about 
25 by 36 and half finished, no stove, no glass, no ceiling, 
and the question was to finish it. After much debate and 



32 UNITY BAPTIST CHURCH 

settling other questions, we, the four sects to whom 
Maurice Moore deeded the land (Baptists, Presbyterians, 
Methodists and Cumberland Presbyterians), agreed to 
try and finish the house and get a stove. Brother 
Stephen Harris and I drew a subscription each and I 
got $34.50 subscribed by May 12, 1850." 

The second book, which begins with September, 1841, 
or about the time Unity occupied its second building, 
contains fewer references to confessions and accusations 
than the preceding volume. Among the entries belong- 
ing to that general class only three are unusual. 

The first shows that in November, 1843, the church 
"Inquired for fellowship and found not all in peace" 
and that "an allegation" against a certain brother "for 
running of horses on the Sabbath day" was discussed 
and a committee appointed "to see him and labor with 
him and invite him to his seat next meeting." In De- 
cember "the case was continued until our next meeting," 
and in January, 1844, the record shows that ' ' the church 
think it proper to exclude him from our body." 

The second refers to a sister who, in September, 1854, 
was invited "to give the church satisfaction concerning 
some reports of pitching dollars on the Sabbath." For 
this and other causes it was "moved and seconded that 
we exclude her unanimously from the church." 

The third, dated November, 1854, shows that the 
church "does not tolerate brethren and sisters buying 
and selling spirits liquor for to make profit and that it 
is also moved and seconded that the Brethren do not 
tolerate Brethren in hiring slaves to work on the Sab- 
bath day." 

In 1846 a number of members concluded that it would 
be more convenient for them to meet at Oak Grove and 



UNITY BAPTIST CHURCH 33 



they were therefore permitted to organize a congregation 
at that place, five miles to the southeast. 

In April, 1851, Unity agreed "to extend an arm to 
the hill country and grant them all the privileges an 
arm is entitled to when as many as five of their body are 
present." This agreement was renewed in April, 1868, 
by Unity "extending an arm to Pleasant Hill school 
house for the benefit of the church and the people living 
there." Five years later Pleasant Hill Church, three 
and a half miles northwest, was established as an in- 
dependent congregation. 

In August, 1850, letters of dismissal were asked for 
and granted to members "desiring to be constituted at 
East Union," located five miles north, where a new 
church had been organized shortly before, but which 
apparently was not established as an independent church 
until 1852. 

Reverend James Bennett served as Unity's pastor 
from June, 1851, to November, 1874, and with few ex- 
ceptions conducted all the services held during that 
period. He, like many of his predecessors, and like many 
of his contemporaries and their predecessors who were 
in charge of other country churches, received practically 
no money for services rendered. Preacher Bennett, as 
well as many of the other preachers, felt well paid with 
the meat, honey, cornmeal and canned fruit donated by 
the men, and with the socks, quilts and other things 
made by the women and presented to him. 

Reverend James Bennett was a son of pioneer Philip 
Bennett, who, it is said, was a Revolutionary soldier. 
He was born in North Carolina in 1819, and a few years 
later came to Muhlenberg with his parents, who settled 
three miles northwest of Unity. The records show that 
in 1840 he was a member of the congregation; that in 



34 V X I TY BAPTIST CHURCH 



March, 1846, he preached his first sermon ; that he was 
ordained at Unity in June, 1854; and that immediately 
after his ordination he was elected pastor, and served the 
church for twenty consecutive years. He took an active 
part in religious work up to the time of his death, which 
occurred on his farm near Pleasant Hill Church on 
May 11, 1891. His father was among the many whom 
he baptized. 

All the people in this section of the Pond River coun- 
try who knew Preacher Bennett personally refer to him 
as a good and sincere preacher, a citizen who was always 
ready to lend a helping hand to every worthy cause, and 
a man who did as much, if not more, for Unity Church 
than any other person. The last reference made to him 
in the church books is in the minutes for January, 1880. 
It was then recorded that he attended the meeting on 
January 21st and preached the sermon. 

The period which this second book covers embraces 
both the war with Mexico and the Civil War. No refer- 
ence, however, is made to either of these wars, nor to the 
question of slavery, or to any of the other allied topics 
in which the whole nation and every neighborhood was 
then deeply interested. The men and women of Unity 
doubtless discussed these topics, not only before and 
after meetings, but also in their meetings. 

The fact that no reference is made to the Civil AVar 
might lead one to infer that no serious disagreement ex- 
isted among the members. Such, however, was not the 
case, for a number of men living in the Unity neighbor- 
hood had enlisted in the Eleventh Kentucky Infantry or 
some other Federal regiment, and a few were in the 
Southern Army. Their absence and the fact that the 
county was somewhat divided on the question of 
secession interfered with the attendance at church 



UNITY BAPTIST CHURCH 35 

services. On the other hand, raids made in this part of 
the county by Dave Cane, Morris Moore, Al Fowler. 
Jack Porter and others, and the constant fear of more 
serious guerrilla warfare, brought many men and women 
to the meetings who came for the sole purpose of dis- 
cussing such matters. But, as already stated, the 
minutes in no way refer to this serious condition of local 
and national affairs on which the future of Unity 
Church, as well as the preservation of the Union, de- 
pended. 

THIRD BOOK RECORDS 

The third book that has been preserved begins with 
August, 1868, and runs to March, 1892. The first re- 
cord states that "A church covenant was prepared and 
adopted which may be seen at the first of this book, and 
also articles of faith and rules of decorum." The 
articles of faith are the same as those recorded in the 
two preceeding volumes, and are printed elsewhere in 
this booklet where a copy of the church covenant re- 
ferred to also appears. 

The next meeting took place in September, 1868, and 
is of special interest, for on that occasion Miss Anna M. 
Craig, who later became Mrs. L. Bert Oates, was received 
as a member of the church. She has ever since held her 
membership, and has been a member of Unity longer 
than any other person now living. 

In this connection it may be well to state that Mrs. 
Catherine D. Coleman, who became a member in August, 
1850, and so remained until 1871:, when she joined 
another church, is the oldest living former member of 
Unity. Mrs. Coleman was born in Caldwell county in 
1825 and came to Muhlenberg in 1811:. She is a daughter 



36 



UX ITY BAPTIST CHURCH 



of Martin K. Ashbridge and a granddaughter of Joseph 
Ashbridge of Maryland, a Revolutionary soldier, and 
the widow of Beverly H. Coleman, who was clerk of the 
church from 1853 to 1861. 

The proceedings show that during the latter part of 




UNITY SCHOOL HOUSE 
Erected in 1889 on site of Unity's third church building 

1872 and in 1873 many of the members of Unity changed 
their membership to Pleasant Hill Church, which was 
more conveniently located for them. Unity evidently 
felt this loss, for in April, 1874, the question of disband- 
ing was brought up before the church. But, as recorded 
on that date, "it was unanimously agreed that we still 
continue to keep house for the Lord/' 

In September, 1874, Reverend Thomas Rust, a mis- 
sionary, held a protracted meeting at Unity. This re- 
sulted in arousing the community and bringing into the 



UNITY BAPTIST CHURCH 37 

church a number of influential men and women hereto- 
fore not identified with it, and in 1875 a new church 
house was built where Unity School House now stands. 

The old house was then turned over to negroes, they 
having been separated from the congregation about 
eight years before, or about the year 1867. The negroes, 
during the time they were connected with the congrega- 
tion, occupied seats in the rear of the church building. 
They had all the privileges of the church except that of 
voting in ''church meetings." 

Although the old building had been presented to the 
colored Baptists in 1875, the issuing of a deed for the 
property was neglected for a number of years. The 
minutes written in September, 1883, show that "Where- 
as, there has been some contention by some of the Pedos 
[Pedobaptists or those who advocate infant baptism], 
in regard to the colored Baptists occuping the old 
house deeded by Maurice Moore, therefore be it known 
that we authorize our trustees to transfer all of our 
right and title of said house and ground to said colored 
Baptists." 

The negroes continued to use the old house until it 
became too dilapidated for repairs. It was then 
abandoned and finally collapsed and now no traces of it 
remain. A few years after the old building was 
abandoned the negroes, with the help of the members of 
Unity, erected a church house two miles south of Unity 
and one mile from Graham, and called it Mount Zion.* 

In 1876 a number of members withdrew from Unity, 



*Mount Zion is one of the eight Colored Baptist churches in 
the county; the others are at Bevier, Central City, Cleaton, 
Drakesboro, Penrod, Greenville, and South Carrollton. They 
belong to the Green River Valley Association, which is one of 
the district associations comprising the General Association 
of Colored Baptists in Kentucky. 



38 UNITY BAPTIST CHURCH 

and in 1878, when Reverend William McLean took 
charge of the congregation, it was at the point of dis- 
banding. Mr. McLean applied himself diligently, re- 
gardless of the fact that he received practically no pay 
for his work, and that only a few came to the services. 
He often preached to less than a half dozen people. It 
is said that on one occasion, although his audience con- 
sisted of only two men (Wyatt Oates, who was clerk, and 
Henry G. Earle, who, at that time, had not yet become 
a member) he conducted the services in regular form, in- 
cluding, as usual, a long and well prepared sermon. His 
persistent work not only kept the much weakened church 
from passing out of existence, but did much toward re- 
storing it to its former strength. 

In May, 1880, "the church took up the Sunday-school 
question and after some discussion agreed to elect officers, 
which resulted in the choice of M. R. Mercer, superin- 
tendent, Wyatt Oates, assistant, and J. Wallace Oates, 
secretary. Sunday-school was appointed for 9 o'clock 
the fifth Sunday of this month." Although no further 
reference is made to the subject, the Sunday-school has 
been more or less actively attended since its organization. 

In 1882 Reverend Leander J. Stirsman, then a man 
of about thirty-three, who had been ordained the 
year before at Bethel Church, conducted two revivals 
which resulted in a number of additions to the church 
and a general interest in its affairs. This was the begin- 
ning of Reverend Mr. Stirsman 's connection with Unity, 
and he has ever since been one of its most ardent friends. 

In the spring of 1883 work was begun on a new 
house which was dedicated on the fourth Sunday in 
June, 1884. Elder J. B. Moody, editor of the Baptist 
Gleaner, delivered the address on that occasion, his sub- 
ject being "Church Government." 



UNITY BAPTIST CHURCH 39 

The house was a frame structure and stood on the 
site of the present building. It was erected principally 
through the efforts of Wyatt Oates, Calvin Oates, L. Bert 
Oates, Samuel B. Oates, Mack R. Mercer (all of whom 
were members of the church), Henry G. Earle (who 
later became a member) and George W. Eaves, Jr., (a 
member of the Cumberland Presbyterian Church). 
Unity later showed its appreciation of Mr. Eaves' help 
by permitting the Cumberland Presbyterians to use the 
building when they were so inclined, which was the case 
on a few occasions. 

On September 7 and 8, 1886, Little Bethel Associa- 
tion met at Unity. The only reference to this event is 
recorded in the minutes for July : " On motion the church 
elected four messengers to the Association which is to 
meet with this church in September, 1886; L. B. Oates, 
H. H. Oglesby, J. Wallace Oates and M, R. Mercer. 
The moderator appointed the following committee on 
arrangements for the entertainment of the Association: 
George W. Eaves, of the Cumberland Presbyterian 
Church, Luther Bard, of the M. E. S. and M. R. Mercer 
and J. Wallace Oates, of this church. ' ' 

This meeting of the Association, its fifty-first anni- 
versary, ranks among Unity's greatest events. After 
nearly thirty years it still lives fresh in the memory of 
those who attended. The gathering was a large one. 
Many of the people came in wagons or buggies or by 
rail, and many, as in the olden days, came horseback or 
afoot. A free dinner was served on the grounds. Every 
citizen living within about two miles, whether a member 
of Unity or not, entertained visitors. 

Among the old and well-known veterans of the cross 
who participated in this meeting were Reverends James 
U. Spurlin, John 'Bryan, Nicholas Lacey, James Ezell, 



40 UNITY BAPTIST CHURCH 

T. W. Isbell, Richard 0. G. Walker, James Bennett, and 
Frank M. Welborn. Reverend James C. Hopewell, who 
served as Association moderator at fifteen meetings be- 
fore and twenty-one after, was moderator on this oc- 
casion; and Reverend David S. Edwards, who has filled 
the office as Association clerk every year, except two, 
from 1885 to the present, was the clerk. 

In 1889 there was held one of the greatest revivals 
in the history of the church up to that time. One of 
the members, speaking of this meeting, says : 

"It was a meeting I'll never forget, and I feel that 
Brother Stirsman, the pastor, and the preachers who 
assisted him, look upon it as one of their greatest ex- 
periences in church work. Many of the people came to 
church singing and shouting or talking to sinners. 
Often as many as thirty mourners were at the bench at 
one time. Frequently the mourners walked up to the 
bench before the meeting opened, and preaching had to 
be dispensed with on account of the great enthusiasm of 
the mourners and some others present. On one occasion, 
at an afternoon service, there was present a young man 
who was leading a life that reflected no credit on him 
and who tried to make sport of the meeting. He was 
standing in the rear of the church, and his mother, seeing 
him, started back to talk to him. He immediately rushed 
out the front door and ran into the woods. One of the 
preachers and a number of other men quickly followed 
and soon caught the young man. They told him he 
certainly must be a big coward to run away from his 
mother. After a little persuasion, he walked into the 
church like a man. He not only listened to the sermon 
with great interest, but came back to church after sup- 
per. That night he returned home with his mother and 
at midnight, before retiring, made a profession of re- 



UNITY BAPTIST CHURCH 41 

ligion. He has ever since been a man of whom any com- 
munity could feel proud. ' ' 

FOURTH BOOK RECORDS 

The fourth book begins with March, 1892, and con- 
tinues down to March, 1914. (The fifth, or present book, 
is not embraced in this history, for, up to this date, it 
covers a period of only three months.) 

The entries for five years, extending from 1892 to 
1897, show a general progress in the church work. What 
occurred on March 27, 1897, is briefly told in a record 
made on that date : 

"Unity Church was preparing for its regular meet- 
ing. The fire was built in the stove and soon afterward 
a blaze was discovered on the roof. It was evident that 
there was no possible way to extinguish the flame and 
the four or five men and one or two ladies began to carry 
out furniture ; twenty-eight benches and the chandelier 
were saved." 

The house burned to the ground. Meetings were con- 
ducted at Yeargin's Chapel until the early part of 1898, 
and in the meantime a new building was being erected 
on the site of the old one. The new house was dedicated 
on July 1, 1898. Unity later showed its appreciation of 
the courtesy that had been extended to it by the members 
of Yeargin's Chapel, for in the spring of 1902, while 
Yeargin's Chapel was being rebuilt, its members used 
Unity's house. 

On November 4, 1900, Reverend Mr. Stirsman, the 
pastor, began a revival, in which he was assisted by Mr. 
W. D. Cox, "a traveling Baptist evangelist" who had 
been invited by the church to come to Unity for that pur- 
pose. The meeting continued for two weeks and is re- 



42 UNITY BAPTIST CHURCH 

f erred to in the minutes as " a glorious meeting. ' ' From 
the standpoint of attendance it was probably one of the 
greatest revivals ever held at the church. In July, 1901, 
Mr. Cox was invited "to bring his tent and cany on a 
series of meetings. ' ' The invitation was immediately ac- 
cepted, the tent pitched, and, with the assistance of the 
pastor, another "rousing meeting" took place at Unity. 
The same is also said of the other "Preacher Cox tent 
meetings" held about this time at Depoy, East Union, 
Hillside, Rosewood, and Whiteplains. 

On November 15, 1900, "Resolutions of recommenda- 
tion and endorsement of Brother W. D. Cox" had been 
passed by the church and recorded, and for more than 
two years thereafter the act was a leading subject of 
discussion, not only among the citizens of this com- 
munity, but also among many people living in other 
sections. 

In June, 1902, "It was moved and seconded that we 
comply with the request of our last Association by re- 
considering a public endorsement of this church of Rev. 
W. D. Cox." A committee was appointed "to find the 
facts in the much talked of muddle existing between 
Daviess County Association and Rev. W. D. Cox, thence 
to Unity Church and Little Bethel Association and re- 
ferred back to Unity Church." A few weeks later the 
committee reported "in favor of Rev. W. D. Cox," say- 
ing, among other things, that "he has been faithfully 
representing the Baptist cause for a little more than 
nine years ; in his work he has been the means of organiz 
ing eight Baptist churches." 

Shortly after this report was made the Reverend Mr 
Stirsman resigned, and Mr. Cox was chosen pastor and 
served in that capacity for about six months. Soon after 
Mr. Cox A\ r as elected pastor Unity was expelled from 



UNITY BAPTIST CHURCH 43 

Little Bethel Association for its '"indorsement of W. D. 
Cox," some of whose methods were not approved of by 
the Association. 

Mr. Cox withdrew from Unity during the latter part 
of 1902 and in January, 1903, Reverend Richard Carroll 
Allen was chosen pastor. After Reverend Mr. Allen was 
elected Unity was re-admitted into the Association, and 
the excitement that had arisen during the stay of Mr. 
Cox soon subsided. 

The records made from 1903 to 191-4. that is during 
the time the church was in charge of the Reverend Mr. 
Allen and his successors, Reverends Robert AY. Danks, 
Leander J. Stirsman, P. E. Herndon and the present 
pastor, John R. Kennerly. show that all the meetings 
were well attended and that practically every member 
was not only very much interested in the advancement 
of Unity Church and the Association but also in the 
advancement of religion and education in general. 

UNITY'S BELIEFS 

In the early days a number of Baptist churches in 
Muhlenberg (and in many other counties) practiced a 
somewhat mixed combination of Baptist beliefs. This 
was due principally to the fact that many of their first 
members came from different sections and brought with 
them different views, some of which they introduced into 
the churches of which they became members. 

Some of the German-American pioneers, who came 
to Muhlenberg from eastern Pennsylvania and northern 
Virginia and settled in the lower part of the county, 
were Dunkards or Dunkers, often called German 
Baptists. After mingling with the Baptists living 
in that section they drifted into the congregations 



44 UNITY BAPTIST CHURCH 

of their neighbors and for a while advocated a 
few of the Dunkard beliefs. During the course of a 
generation or two, practically all of them became identi- 
fied with Baptist churches, and soon every trace of the 
peculiar beliefs that formerly characterized them disap- 
peared. None of the Dunkards, as far as is now known, 
lived near Unity nor became identified with the church 
Reverend Samuel Danner, who settled in Muhlenberg 
about 1800 and died near Bremen in 1857, aged seventy- 
three, was, it is said, the last of the Dunkard preachers 
in the county. 

Many of the pioneers who came from the Carolinas, 
including a number of Unity's earliest members, were 
anti-missionary and belonged to the Primitive Baptists 
or Old School Baptists, popularly called Hard Shell 
Baptists. That some of the beliefs of these Primitive 
Baptists and others were introduced into Unity and 
practiced by the congregation for awhile is shown by a 
number of the early records of the church. In that re- 
spect Unity did not differ greatly from any of the other 
Baptist churches then in the county. And, having 
changed with the times, its beliefs and practices are to- 
day in harmony with those of the other Baptist churches 
that belong to the denomination known as Missionary 
Baptists. 

The two Baptist denominations now represented in 
Muhlenberg are (1) the Missionary Baptists, often re- 
ferred to as the Baptists and sometimes as Regular 
Baptists, (2) the General Baptists, frequently referred 
to, locally, as Free-will Baptists. The various Baptist 
churches in America are divided into about ten denomi- 
nations or sects. By far the largest of these bodies is the 
Missionary Baptists. Among the other divisions is that 
of General Baptists. These two bodies, as just stated, are 



UNITY BAPTIST CHURCH 45 

the only Baptist denominations now represented in the 
county. 

Baptists, in general, are in agreement in the main 
with other evangelical Christians. Their most important 
distinctive views are these : they insist on the immersion 
of a believer in the name of the Trinity as the only 
Scriptural baptism, and make this baptism a prerequisite 
of church membership ; they accept the Bible as the only 
rule of faith and practice ; they have church independ- 
ency and democratic congregational church government, 
every church being independent of all the other churches 
and controlling its own affairs by the voice of all its 
membership. 

The General Baptists are Arminian in theology ; they 
practice open communion; that is, they give every pro- 
fessed Christian an invitation to commune with them. 

The Missionary Baptists (like most other Christians) 
are active in the support of all evangelizing agencies at 
home and abroad; they believe that baptism by immer- 
sion should precede communion at the Lord's table, and 
therefore do not commune with those not thus baptized, 
but practice close communion. 

In Muhlenberg, as in some other sections, the mis- 
leading term "close communion" is sometimes applied 
to the few Missionary Baptist churches that invite to 
the Lord's table none other than members of the con- 
gregation; and thus an attempt is made to distinguish 
them from the churches that permit members of any 
other Missionary Baptist church to partake of the Lord's 
table, which are then referred to as being "open-com- 
munion" or "inter-communion." The term "inter- 
communion" is not an inapplicable nor objectionable 
one, but the term "open-communion" when applied to 
any Missionary Baptist church is a misleading mis- 



46 UNITY BAPTIST CHURCH 



nomer. However, these conflicting and confusing terms 
are not often heard in Muhlenberg. If applied to Unity 
the church would be designated as "inter-communion." 
Unity, like most of the Missionary Baptist churches in 
the county, permits members of any other Missionary 
Baptist church to partake of the Lord's table; and, 
like all of them, it necessarily practices close com- 
munion. 

Some of these and a number of other peculiarities 
and views are seen in Unity's "Articles of Faith" and 
"Covenant." Baptists have never regarded a confession 
of faith as final and binding, but as a convenient state- 
ment of beliefs which they are ready to change when 
they see fit to do so. This attitude is seen in the differ- 
ences between the two confessions recorded in Unity's 
church books. 



ARTICLES OF FAITH AS SET OUT IN 
UNITY CHURCH RECORDS IN 1814, 1841 AND 1868 

1. We believe in one only true and living God, the 
Father, the Son, and the Holy Ghost. 

2. We believe the Scriptures of the Old and New 
Testament are the words of God and the only rule of 
faith and practice. 

3. We believe in the doctrine of original sin. 

4. We believe in the doctrine of election and that 
God chose His people in Christ before the foundation of 
the world. 

5. We believe in man's impotency to recover himself 
from the fallen state he is in by nature by his own will 
and ability. 

6. We believe that sinners are justified in the sight 
of God only by the imputed righteousness of Christ. 



UNITY BAPTIST CHURCH 47 

7. We believe that God's elect shall be called, con- 
verted, regenerated and sanctified by the Holy Spirit. 

8. We believe the saints will persevere in grace and 
never finally fall away. 

9. We believe Baptism and the Lord's Supper are 
ordinances of Jesus Christ and that true believers are 
the subjects; and we believe the true mode of baptism 
is by immersion. 

10. We believe in the resurrection of the dead and a 
general judgment. 

11. We believe the joys of the righteous and the 
punishment of the wicked will be eternal. 

12. We believe that no ministers have the right to 
administration of the ordinances, only such as are regu- 
larly baptized, called and come under the imposition of 
hands by the presbytery. 

13. These articles may be altered, amended or done 
away at any regular business meeting by a majority if 
two-thirds of the members are present. 

ARTICLES OF FAITH AS SET OUT IN 
UNITY CHURCH RECORDS IN 1892 AND 1914 

1. We believe that the Holy Bible, written by men 
divinely inspired and full of unmixed truth, is a perfect 
rule of faith and practice. 

2. We believe in one God — Father, Son, and Holy 
Ghost. 

3. We believe that man, once holy, fell by voluntary 
transgression from the happy state, and is now utterly 
void of holiness. 

4. We believe that sinners are saved by grace alone. 

5. We believe that men are justified by faith in the 
Lord Jesus Christ. 



48 UNITY BAPTIST CHURCH 

6. We believe that salvation is free to all who will 
accept the Gospel. 

7. We believe that, except a man be renewed by the 
Holy Spirit, he is not qualified or prepared for the 
kingdom of Christ on earth, or to enjoy His glory here- 
after. 

8. We believe that repentance toward God and faith 
in the Lord Jesus Christ are the duties of every one who 
hears the Gospel. 

9. We believe that election is the eternal purpose of 
God, by which he graciously regenerates, sanctifies and 
saves sinners. 

10. We believe that salification, begun in regenera- 
tion, and ever progressive, is the process by which we are 
made to partake of God's holiness. 

11. We believe in the preservation of the saints ; that 
they are kept by the power of God through faith unto 
salvation. 

12. We believe that God's law is the only, the eternal 
and unchangeable rule of His church and moral govern- 
ment. 

13. We believe that a church of Christ is a congre- 
gation of baptized believers, united in the faith and fel- 
lowship of the Gospel, observing the ordinances and 
obeying the laws of Christ; and that its officers are 
pastors and deacons. 

14. We believe that Christian baptism is the immer- 
sion of a believer, in water, by a properly qualified ad- 
ministrator, into the name of the Father, Son, and Holy 
Ghost, 

15. We believe that only such as have been properly 
baptized and received into the fellowship of a regularly 
organized Baptist Church, should partake of the Lord's 
Supper. 



UNITY BAPTIST CHURCH 49 

16. We believe that the Lord's day or Christian Sab- 
bath, should be devoutly observed and sacredly devoted 
to religious services. 

17. We believe that civil government is of divine ap- 
pointment, and that the governors of States and nations 
should be obeyed, when the laws they seek to enforce are 
not in conflict with the Gospel. 

18. We believe in the future resurrection of the dead. 

19. We believe in the final judgment; and that, in 
that day, the righteous and wicked will be separated 
forever. 

20. We believe that the righteous will be made happy 
forever in heaven, and the wicked miserable forever in 
hell. 

COVENANT OF UNITY CHURCH AS RECORDED 
AUGUST 8, 1868 

Having been, as we trust, brought by divine grace 
to embrace the Lord Jesus Christ and to give ourselves 
wholly to Him, we do now solemnly and joyfully covenant 
with each other to walk together in Him, with brotherly 
love, to His glory, as our common Lord. We do, there- 
fore, in His strength, engage : 

That we will exercise a mutual care as members of 
one another, to promote the growth of the whole body in 
Christian knowledge, holiness and comfort, to the end 
that we may stand perfect and complete in all the will 
of God. 

That to promote and secure this object we will uphold 
the public worship of God and the ordinances of His 
house and hold constant communications with each other 
therein. 

That we will cheerfully contribute of our property 



50 UNITY BAPTIST CHURCH 

for the support and maintenance of a faithful ministry 
of the Gospel among us. 

That we will not omit closet and family religion at 
home, nor allow ourselves in the too common neglect of 
religious training up of our children and those under our 
care with a view to the service of Christ and the enjoy- 
ment of Heaven. 

That we will walk circumspectly in the world that 
we may win their souls, remembering that God hath uot 
given us the spirit of fear but of power and of love and 
of a sound mind ; that we are the light of the world and 
the salt of the earth, and that a city set on a hill can not 
be hid. 

That we will frequently exhort and, if occasion shall 
require, admonish one another according to Matthew 
18th, in the spirit of meekness, considering ourselves lest 
we also be tempted, and that as in baptism we have been 
buried with Christ and raised again, so there is on us 
a special obligation henceforth to walk in newness of life. 

And may the God of peace, who brought again from 
the dead our Lord Jesus Christ, that great Shepherd of 
the sheep, through the blood of everlasting covenant, 
make us perfect in every good work to do his will, work- 
ing in us that which is well pleasing in his sight through 
Jesus Christ, to whom be glory forever and ever, Amen. 

SOME OF THE MEMBERS 

On the front and back pages of the four church books 
appear the names of many men and women, all of whom, 
in all probability, were members of Unity. But since a 
number of these have an unexplained line drawn through 
them and since, in many cases, there is nothing to in- 
dicate when they were placed in the book, it is impossible 



UNITY BAPTIST CHURCH 



51 



to compile a complete list showing who were members 
and when they were connected with the church. In this 
confusion of names and dates appear two lists (1815 and 
1840) which seemingly are complete and properly dated. 
These have been arranged in alphabetical order and are 
here published, followed by a list of members in 1914. 

MEMBERS OF UNITY CHURCH IN 1815 



Duren Allcock 
Peggy Allen 
Sarra Allcock 
Redding Barfield 
Frederick Burnom 
David Campbell 
Benjamin Clark 
Theodosia Clark 
Esias Earle 
Nancy Earle 
Sally Easom 
Nancy Eve ret 
Theodosia Folks 
Benjamin Garris 
Elizabeth Garris 
Lucy Garris 
Sikes Garris 
Dolly Goad 
Lewis Goad 
Peter Goad 
Susy Goad 
Laura Ham el 
Mary Harris 
Milly Harris 
Sarah Harris 



AYilliam Harris 
Zacharias Harris 
George Hase 
James Herren 
Elizabeth Hibbs 
John Hill 
Benjamin Hobbs 
Susannah Houseman 
Stanley Johnson 
Jesse Jones 
Lydda Maebee 
AYilliam Maebee 
Drucilly Macneel 
Clarissy Moore 
Margaret Moore 
Fanny Murphy 
Jesse Murphy 
Amy Newton 
Celia Newton 
Jesse Newton 
Elizabeth Oates 
Jesse Oates 
William Oates 
Zilpha Oates 
Benjamin Rhoads 



r/2 



UNITY BAPTIST CHURCH 



Bryant Roach 


Charity Wilkins 


Ely Smith 


Nancy Woolridge 


Samuel Smith 




Susana Smith 


Negro Members. 


Clara Stanley 


Ben 


William Stanley 


Charity 


Nicholas Thomas 


Ester 


James Thompson 


Fillis 


Chella Uzzel 


Plato 


Nancy Uzzel 


Pompey 




Famer 



MEMBERS OF UNITY CHURCH IN 1840 



Lucinda Adkins 
Martha F. Akers 
Elizabeth Arnett 
James Arnett, Sr. 
James Arnett, Jr. 
Nancy Arnett 
James Bennett 
Lucy Bennett 
Lydia Bennett 
Nancy Bennett 
Ritta Bennett 
William Bennett 
Franky Bethel 
Samuel Bethel 
William Bethel 
John Bourland 
Lemuel Brown 
Nancy Brown 
John Cash 
Mary Cash 



Reason Cash 
Sarah Cash 
Archibald Coleman. 
Beverly Coleman, Sr. 
Beverly Coleman, Jr. 
James E. Coleman 
Martha Coleman 
Rebecca Coleman 
Elizabeth Dillingham 
Margaret Dillingham 
Barnett Eades 
Elizabeth Eades 
Mary Eades 
Mary Ann Eades 
Rebecca Eades 
Robert Eades 
Samuel Eades 
Sarah Ann Eades 
Thomas Eades 
William Eades 



UNITY BAPTIST CHURCH 



53 



Malinda Ferguson 
Joseph Forester 
Rhoda Forester 
Mary Garris 
Sikes Garris 
Isaac Groves 
Casandra Hancock 
Nancy Hancock 
William P. Hancock 
Sarah Harris 
Stephen Harris 
Kinchen G. Hay 
Henson Houseman 
James Houseman 
Ome Houseman 
Priscilla Houseman 
Susan Jarvis 
Margaret Lee 
America Lewis 
Derinda Loving 
Joseph Loving 
Sarah Martin 
Jacinth Mercer 
Lydia Mercer 
Rachael Mercer 
Sarah Mercer 
Silas Mercer 
Margaret Moore 
Dorcas Morgan 
Willis Morgan 
David Oates 
Eleanor Oates 
Elizabeth Oates 
Jane Oates 



Jesse Oates 
Jesse J. B. C. Oates 
Mariah M. C. Oates 
Wyatt Oates 
Zilpha Oates 
Zilpha M. Oates 
Sarah L. Pierce 
Harriet Randolph 
Robert M. Randolph 
Minerva Rice 
Violet Roark 
William Roark 
Isaac Stanley 
John Stanley, Sr. 
John Stanley, Jr. 
Moses Stanley 
Nancy Stanley 
Annareta Stewart 
Annis Stewart 
Barnett Stewart 
Celia Stewart 
Duncan Stewart 
Frances Ann Stewart 
James Stewart, Sr. 
James Stewart, Jr. 
John Stewart 
Joshua Stewart 
Susan Stewart 
Zilpha Stewart 
Elizabeth Stoboy 
Ezekial Tyson 
Nancy Tyson 
Thomas Tyson 
Wiley Tyson 



54 



UNITY BAPTIST CHURCH 



William Tyson 
Sarah Ann Uzzel 
William Uzzel 
Lemuel W. Viek 
William Vick 
Martha Vincent 
Benjamin Wickliffe 
Oliver Wilkins 
Francis Williams 
John Williams 
Lucinda Williams 
James Woods 
Elizabeth B. Young 
Hulda Young 



Negro Members. 

Fillis Eades 
Sip. Eaves 
Caroline Moore 
Pompey Moore 
Henry Oates 
Jennie Oates 
Olive Oates 
Rebecca Oates 
Richard Oates 
Simon Oates 
Tener Oates 



MEMBERS OF UNITY CHURCH IN 1914 
AND THE YEAR THEIR MEMBERSHIP BEGAN 



Mary Arnett, 1882 
John Bethel, 1885 
Marion Bethel, 1910 
Martha Bethel, 1910 
Mrs. Vannie Bowen, 1904 
J. W. Corzine, 1912 
Mrs. Pearl Corzine, 1912 
Mrs. Nettie Craig, 1882 
Mrs. Zenora Dearing, 1907 
Irby Doss, 1913 
Mrs. Jennie Doss, 1885 
Mrs. Lou Doss, 1913 
Mrs. Blanche Earle, 1913 
Edna Earle, 1912 
Mrs. Eugene Earle, 1904 
Eunice Earle, 1904 



Henry G. Earle, 1904 
Mrs. Icy Earle, 1900 
Mrs. Jeanette Earle, 1882 
Leslie Earle, 1913 
R. W. Earle, 1909 
Mrs. Vannie Earle, 1898 
Lee Gamble, 1912 
Ransom Gamble, 1912 
Nona Hunter, 1904 
Mrs. Viola Hunter, 1900 
George M. Inglehart, 1910 
.Mrs. Winnie Inglehart, 

1900 
Mrs. Nannie Jarvis, 1904 
Mrs. Norma E. Johnson, 

1885 



UNITY BAPTIST CHURCH 



55 



Sherman Latham, 1901 
Mrs. Frances Matheny, 

1889 
D. Finis Mercer, 1902 
Mrs. Effie Mercer, 1898 
Lera Mercer, 1909 
Lucy Mercer, 1910 
Mrs. Luella Mercer, 1913 
Mrs. Matilda Mercer, 1876 
Mrs. May Mercer, 1895 
Thomas C. Mercer, 1893 
Mrs. Viola Mercer, 1912 
Woodson Mercer, 1909 
Bayless Earle Oates, 1909 
Benjamin F. Oates, 1910 
Mrs. Bertha Oates, 1902 
Mrs. Effie Oates, 1907 
Mrs. Estella Oates, 1904 
Henry W. Oates, 1903 
James Wallace Oates, 1909 
J. Chester Oates, 1899 
Mrs. L. Bert Oates, 1868 
Lewis E. Oates, 1901 
Lillian V. Oates, 1909 
Lucian F. Oates, 1890 
Mrs. Mary Oates, 1895 
Mattie Oates, 1909 
Orville T. Oates, 1909 



Mrs. Sallie E. Oates, 1900 
Sue Oates, 1904 
Thomas J. Oates, 1882 
Victor H. Oates, 1910 
Walter Oates, 1909 
Mrs. Katherine L. Pitt- 
man, 1902 
Mrs. Myrtle Pittman, 1912 
Rufus S. Pittman, 1901 
Lorena Prowse, 1909 
Mrs. Ella Robinson, 1909 
J. Frank Robinson, 1909 
Cash Rose, 1910 
George Rose, 1910 
Nick Rose, 1910 
Sidney Rose, 1912 
Top Rose, 1910 
Mrs. Cordia Shannon, 1886 
Mrs. Susan V. Slaton, 1882 
Mrs. Lelia Stewart, 1912 
Mrs. Flossie Swan, 1909 
David Tyson, 1893 
Mrs. Hilda Tyson, 1885 
Mrs. Georgia Vaughn, 1900 
Murrell Vaughn, 1909 
Mrs. Dollie Vick, 1909 
G. Netter Vick, 1898 
Mrs. Pallie Vick, 1882 



56 UN I TY B A P T 1 S T CHURCH 



THE MUHLENBERG COUNTY BAPTIST 
ASSOCIATION 



On October 25, 1906, the various Missionary Baptist 
churches in Muhlenberg were represented at Hazel 
Creek Church for the purpose of forming an association 
with geographical bounds to correspond with those of 
the county, and a temporary association was effected. 
This temporary organization, after the churches had 
procured letters of dismissal from their respective as- 
sociations, was made a permanent one at a meeting held 
at Nelson Creek Church on October 15 and 16, 1907. 
Unity's messengers at this meeting were J. Frank Doss, 
Henry G. Earle and Lucian F. Oates. The new Associa- 
tion — The Muhlenberg County Baptist Association — was 
formed out of parts of Daviess County Baptist Associa- 
tion, Gasper River Association and Little Bethel As- 
sociation. 

[In addition to the Muhlenberg County Baptist 
Association, which includes the thirty-nine Missionarj^ 
Baptist churches now in Muhlenberg (about 5,000 
members), there are within the bounds of the county 
parts of three district associations of General Baptists 
represented by a total of thirteen churches (about 
1,000 members) : Bard's Hill, Green River Chapel, 
Hillside, Mud River Union, Olive Grove, Richardson's 
Chapel, Sharon, Union Chapel and Union Ridge of the 
Long Creek Association (organized 1893) ; Duvall's 
Chapel, Green's Chapel, and Lone Star of the Union 



UNITY BAPTIST CHURCH 57 

Association (organized 1839), and Green Brier of the 
New Harmony Association (organized 1890). These 
three associations with thirty others, most of which are 
in the Middle West, constitute the General Association of 
General Baptists which was organized in 1870. The first 
General B'aptist church in the Middle West was organ- 
ized near Evansville, Indiana, in 1823.] 

The following historical table shows : 

1. The names of churches belonging to the Muhlen- 
berg County Baptist Association in 1914. 

2. The year each church was organized (as published 
in the Proceedings of the Association in 1913). 

3. To what association the church belonged when the 
Muhlenberg County Baptist Association was formed in 
1906. 

4. The year the church entertained its association 
after the organization of Gasper River in 1812, Little 
Bethel in 1836, Daviess County in 1844 and Muhlenberg 
County in 1906. 

In this connection it may be well to add that Sugar 
Grove, established in 1873 and discontinued in 1900, 
entertained Gasper River Association in 1874 and in 
1886; and that four of these churches were organized 
and discontinued before the organization of the present 
church took place : Cave Spring was originally organized 
in 1806, New Hope in 1838, Greenville in 1850, and 
Paradise in 1869. 



58 



U X I TY BAPTIST C H U R C H 



HISTORICAL TABLE OF CHURCHES BELONGING 
TO THE MUHLENBERG COUNTY BAPTIST ASSOCIATION 



Church 


Organized 


Former Association 


Entertained 


A-sociation 


1. 


Hazel Creek _ 


1797 


Gasper River _ 


1822, 1831, 
1863, 1870, 


1841, 

1882, 


1851, 
1897 


2. 


Nelson Creek 


1803 


Gasper River _. 


1825,1838, 


1869, 


1891, 










1903,1907 




3. 


Bethel 


1811 


Little Bethel _. 


1837,1849, 
1889 


1857, 


1879, 


4. 


Unity 


1812 


Little Bethel _. 


1839, 1886, 


1914 




5. 


Cave Spring _ 


1833 


Little Bethel _ 








6. 


Mt. Carmel __ 


1839 


Gasper River _. 


1845, 1860, 


1875, 


1906 


7. 


Friendship _- 


1840 


Little Bethel _. 


1843,1861, 


1870, 


1898 


8. 


New Hebron _ 


1840 


Gasper River _. 


1912 






9. 


Oak Grove __- 


1846 


Little Bethel _ 


1853,1866, 
1908 


1875, 


1895, 


10. 


Ebenezer 


1851 


Gasper River _. 


1854,1878, 


1894 




11. 


East Union __ 


1852 


Little Bethel _. 


1883, 1892 






12. 


Bethlehem ___ 


1853 


Daviess County 


1860, 1904, 


1910 




13. 


S. Carrollton__ 


1853 


Daviess County 


1871,1892 






14. 


New Hope __. 


1854 


Daviess County 


1848 






15. 


Macedonia ___ 


1856 


Gasper River _. 








16. 


Greenville — 


1869 


Daviess County 


1877, 1890, 


1902 




17. 


Mt. Pisgah __ 


1869 


Little Bethel _ 


1913 






18. 


Pleasant Hill 


1873 


Little Bethel _ 








19. 


Central City _ 


1878 


Daviess County 


1889,1911 






20. 


New Prospect 


1881 


Little Bethel _ 


1904 






21. 


Belleview 


1884 


Gasper River _ 








22. 


Carter's Creek 


1887 


Gasper River _. 


1904 






23. 


Cherry Hill __ 


1887 


Little Bethel _. 


1901 






24. 


Dunmor 


1890 


Gasper River _. 


1900 






25. 


Riverside — 


1892 


Gasper River _ 








26. 


Cedar Grove _ 


1893 


Little Bethel _. 


1907 






27. 


Drakesboro _- 


1894 


Gasper River _ 








28. 


Paradise 


1900 


Gasper River _. 








29. 


Forest Grove 


1900 


Gasper River _ 








30. 


Vernal Grove 


1901 


Little Bethel _ 








31. 


Penrod 


1904 


Gasper River _. 


1909 






32. 


Graham 


1906 










33. 


Hillside 


1908 










34. 


Arbor 


1909 










35. 


Powderly 


| 1910 










36. 


New Cypress _ 


1910 










37. 


Beech Creek _ 


1912 










38. 


Woodland ___ 


1912 










39. 


Forest Oak _. 


1913 











UNITY BAPTIST CHURCH 59 

Charles E. Eades was the moderator at the first meet- 
ing of the Muhlenberg County Baptist Association and 
also served in that capacity in 1908 and 1909. Reverend 
William J. Mahoney was the moderator in 1910, and 
Walker Wilkins in 1911, 1912, and 1913. Reverend N. 
F. Jones, who preached the first sermon for the Associa- 
tion, was the first secretary of the organization. In 
September, 1908, Ed S. Wood was elected secretary, and 
he has faithfully filled the office ever since. 

The annual meetings of the Muhlenberg County 
Baptist Association were held as follows : 

First, at Nelson Creek, 1907, October 15-16. 

Second, at Oak Grove, 1908, September, 30-October 1. 

Third, at Penrod, 1909, August 25-26. 

Fourth, at Bethlehem, 1910, August 31-September 1. 

Fifth, at Central City, 1911, August 30-31. 

Sixth, at New Hebron, 1912, August 28-29. 

Seventh, at Mt. Pisgah, 1913, August 27-28. 

The eighth meeting of the Association has been 
scheduled to take place at Unity on Wednesday and 
Thursday, August 26 and 27, 1914. 

It was due chiefly to the efforts of Lucian F. Oates, 
Henry G. Earle, James Wallace Oates, and Benjamin 
F. Oates, who were the congregation's messengers to the 
Association in 1913, that Unity was chosen for the meet- 
ing-place in 1914. For that occasion, and for the future 
as well as the present members of the congregation, this 
History of Unity Baptist Church has been written. 



A HISTORY OF MUHLENBERG COUNTY 



OTTO A. ROTHERT. 

This book tells of the wilderness conquered, and of 
the adventures of the men and women who founded and 
developed the county up to and since the beginning of 
the railroad era, and made possible the achievements of 
to-day. It is the story of the county from the standpoint 
of its personal and public traditions, which have been 
arranged in related groups and form an almost con- 
tinuous narrative. 

It was published in 1913. Competent judges have 
pronounced it the best county history ever published in 
the United States. The Western Recorder says, "It is 
more interesting than a good novel; it will interest old 
and young alike. The Greenville Record says, "Every 
Muhlenberger and former citizen of the county will 
value the book far above the price at which it is offered." 
The American Historical Review says, "The book not 
only contains much that is of interest to the student of 
Kentucky history but is written in a pleasing style." 

It is a labor of love, offered at cost of production, the 
author's time and work being contributed. The book 
contains 500 pages, 240 excellent illustrations and a 
complete index. It is printed on a superior quality of 
paper and is handsomely bound in dark red cloth. The 
price is $5.00. It is for sale in Muhlenberg county by a 
number of merchants and book agents. Muhlenbergers 
and others desiring copies to be delivered elsewhere than 
in Muhlenberg county, can procure the book, postage 
prepaid, by sending such orders, with remittance, to 

Otto A. Rothert 
132 East Gray Street. Louisville, Kentucky. 









A History of 
UNITY BAPTIST CHURCH 

By 
OTTO A. ROTHERT 

The price of this history is thirty cents, by mail 
thirty-five cents. It is on sale for Unity Baptist Church 
by Oates Brothers, R. F. D. No. 1, Greenville, Kentucky. 



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